1 Timothy 2:1-7

Total Page:16

File Type:pdf, Size:1020Kb

1 Timothy 2:1-7 1 Timothy 2:1-7 - Gods Providence, Prayer and Evangelism - Author: Evert Jan Hempenius © 2018 www.christianstudylibrary.org For any questions about this Scripture passage or the notes, please contact us through the Contact Us tab on the website. Introduction “Paul’s words challenge our prayer life in at least three ways. First, we are to pray for all people. It is easy to limit the sphere of our concern merely to family, friends, and even a few foes. Our prayers ought to include requests, thanksgivings, and entreaties for friend and foe, committed and uncommitted, prominent and insignificant. Second, the goal of all our prayers is that people come to a personal knowledge of God’s saving power. As we intercede for the sick, needy, confused, and suffering, we must not forget that our ultimate aim is that they experience divine saving power. Third, as we pray, we have the confidence that Christ’s death has provided the ransom for sin. Christ’s death has a potential effect that is worldwide. Our prayers for others can break out of their narrow limits because Christ’s death represented God’s effort to reach all sinners.”1 “Although it is not directly Paul’s point in this paragraph, these words function as one of the more significant missions/evangelism passages in the New Testament. The same reason that Paul was appointed a herald of the good news for the Gentiles is why the church must always be involved in missions. It is inherent in the very character of God, who wants all people to be saved and to come to a knowledge of the truth, and in the redemptive work of Christ, who gave himself as a ransom for all people. It is therefore incumbent on God’s people to proclaim that good news.”2 John Stott remarks: “Worship takes precedence over evangelism, partly because love for God is the first commandment and love for neighbour the second, partly because, long after 1 Lea, T. D., & Griffin, H. P. (1992, Vol. 34, p. 93). 2 Fee, G. D. (2011, p. 67). the church’s evangelistic task has been completed, God’s people will continue to worship him eternally, and partly because evangelism is itself an aspect of worship, a ‘priestly service’ in which converts ‘become an offering acceptable to God’” (Rom 15:16).3 The context, form and structure, theological, technical and hermeneutical notes given in this sermon outline overlap with other sermon outlines taken from the First Letter to Timothy. This makes it possible to use this sermon outline as a “stand-alone”. You can also fit this outline into a series of sermons. Context Summary of the First letter to Timothy: 1:1, 2 Greeting 1:3-11 Warning against false teachers of the Law 1:12-17 The Gospel of Grace poured out on Paul 1:18-20 Timothy, stay faithful to this Gospel, fight the good fight Instructions about behavior in the congregation 2:1-15 About prayer 3:1-13 About elders, deacons, and women 3:14-16 Concluding remark: “the mystery of godliness” Specific instructions for Timothy 4:1-16 “Devote yourself to the public reading of Scripture, to preaching and to teaching” (4:13) 5:1-6:2 About men and women in general, (younger) widows and elders in particular “without partiality” (5:21), and slaves. 6:3-10 About false doctrines and financial gain 6:11-21 Summary of instructions, “guard what has been entrusted to your care” (6:20). 6:21 Greeting 3 Stott, J. R. W. (1996, p. 59). Form and structure A detailed outline of 1 Timothy 2:1-15 Urgent request to pray for the sake of the progress of the Gospel Urgent request I urge, then, first of all, (verse 1, 2) that requests, prayers, intercession, and thanksgiving be made for everyone— for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all men to be (verse 3, 4) saved and to come to a knowledge of the truth. The truth: For there is one God and one mediator between God and men, the (verse 5, 6) man Christ Jesus, who gave himself as a ransom for all men—the testimony given in its proper time. (verse 7) And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a teacher of the true faith to the Gentiles. Special directions for men and women (in relation to prayer) Directions for men I want men everywhere to lift up holy hands in prayer, without anger (verse 8) or disputing. Directions for women I also want women to dress modestly, with decency and propriety, (verse 9-15) not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God. A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearing—if they continue in faith, love and holiness with propriety. This outline deals with the first part (2:1-7). Technical, hermeneutical and historical notes Paul and Timothy TIMOTHY (PERSON) 4 A missionary associate, fellow worker, and trusted emissary of Paul over an extended period of time. Timothy is mentioned after Paul in the prescript of various Pauline letters as a co-sender of those letters (1 Thess 1:1; 2 Cor 1:1; Phil 1:1; Philemon 1; 2 Thess 1:1; Col 1:1). He is variously identified as “our brother” (1 Thess 3:2; 2 Cor 1:1; Philemon 1), as “fellow worker” (1 Thess 3:2; Rom 16:21), and as Paul’s “beloved and faithful child in the Lord” (1 Cor 4:17; 1 Tim 1:2) who enjoys a special relationship with this apostle (Phil 2:20–22; 1 Tim 1:2, 18; 2 Tim 1:2; 2:1). According to Acts Timothy was a native of Lystra in Asia Minor (16:1, 2), the son of a Jewish woman and a Greek father (16:1). 2 Timothy names his mother as Eunice and his grandmother as Lois, both of whom are described as Christian believers (1:5). At Lystra during Paul’s second missionary journey, Timothy is chosen by Paul to accompany him, probably because “he was well spoken of by the brethren” of that area (Acts 16:2–3). Timothy along with Silas (= Silvanus) accompanied Paul through Asia Minor to Troas and then went over to Macedonia. At Philippi, they became involved in a conflict (Acts 16:6–40; 1 Thess 2:2). The significance of Timothy is underscored by his being named as the recipient of two pastoral letters. The letters also pick on the theme of the uniquely close relationship between Paul and Timothy, who is referred to variously as “true child of the faith” (1 Tim 1:2; cf. 2 Tim 1:2), and “my son” (1 Tim 1:18; 1 Tim 2:1). According to later tradition preserved by Eusebius, Timothy, the disciple of Paul, was the first bishop of Ephesus. Lines of communication (figure 1) In these few verses, several lines of communication can be discovered: o Paul writes a letter to Timothy (1); o In this letter he gives instructions to Timothy, which he must pass on to the congregation (2); o The most urgent instruction is to pray to God (3); o The fourth line of communication is the proclamation of the Gospel to all men (4) by Paul, Timothy and the congregation in Ephesus (1 Tim 1:3). 4 Excerpt from: Gillman, J. (1992, pp. 558-560). o There is even a fifth line of communication: the message of the Bible to us. Figure 1. Lines of Communication Word Studies Verse 1 “request” = “δέησις”: urgent request to meet a need, exclusively addressed to God, prayer.5 “prayer” = “προσευχή”: 1. petition addressed to God, prayer.6 “intercession” = “ἔντευξις”: to speak to someone on behalf of someone else. “For it is made acceptable to God through his word (literally “God’s word”) and through your intercession” (1 Tim 4:5).7 The related verb is also found in the New Testament: o “to intercede” = “ἐντυγχάνω”: a. approach or appeal. Intercession by the Holy Spirit (Rom 8:27); Christ’s intercession (Rom 8:34; Heb 7:25).8 5 Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000, p. 213). 6 Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000, p. 878). 7 Louw, J. P., & Nida, E. A. (1996, Vol 1, p. 427). “thanksgiving” = “εὐχαριστία”: 2. the expression or content of gratitude, the rendering of thanks, thanksgiving.9 Verse 2 “godliness” = “εὐσέβεια”: awesome respect accorded to God, devoutness, piety, godliness.10 o “It denotes a manner of life. It is the honouring of God the Creator and Redeemer of all men.”11 o Paul uses a similar word in verse 10: “θεοσέβεια”: reverence for God or set of beliefs and practices relating to interest in God, piety, godliness.12 “holiness” = “σεμνότης”: a manner or mode of behavior that indicates one is above what is ordinary and therefore worthy of special respect. A. of a human being dignity, seriousness, probity, holiness.13 Verse 3 “good” = “καλός”: 2.
Recommended publications
  • Doctrinal Distinctives
    DOCTRINAL DISTINCTIVES SCRIPTURES We teach that the Bible is God's complete written revelation to man, with the sixty-six books of the Bible all being fully inspired by the Holy Spirit. Scripture is, inspired by God whether or not the message is understood, trusted in, or obeyed. 2 Peter 1:20-21; 2 Thessalonians 2:13; 2 Timothy 3:16 We teach that the Word of God is inerrant in the original documents since the Holy Spirit superintended the human writers, working through their individual personalities and different writing styles, insuring that the precise literal message was communicated as God intended. We affirm the verbal plenary accuracy of all the facts recorded in scripture. 2 Peter 1:20-21; Matthew 5:18; 24:35; John 16:12-13; 17:17; 2 Timothy 3:15-17; Hebrews 4:12 We teach that scripture may have several applications of each passage but there is only one true interpretation. The meaning of God’s Word is determined through the enlightenment of the Holy Spirit as one applies the principles of the grammatical/historical method of interpretation (the normal meaning and usage of the words at the time they were written and in light of the same historical context). Therefore, the Bible is the only authoritative, infallible rule for faith and practice. As we ascertain its truths, it is our responsibility as believers to apply them to our lives. Psalm 19:7-14; John 7:17; 1 Corinthians 2:7-14; 1 John 2:20; 2 Timothy 2:15 GOD We teach that the one and only true God is Spirit: self-existent, infinite, personal, unchangeable, and eternal in His being; perfect in holiness, love, justice, goodness, wisdom, and truth; omnipotent, omniscient, and omnipresent; creator and sustainer of all things, visible and invisible; both present throughout the universe and transcendent to creation; eternally existent in three persons, one in substance and equal in power and glory – Father, Son, and Holy Spirit.
    [Show full text]
  • Contextual Discussion of 1 Timothy 2
    Contextual Discussion of 1 Timothy 2 I. The Context of 1 Timothy One of the key themes in 1 Timothy 1 is false teaching…the church In Ephesus was being attacked. This is evident when you consider the number of times words pertaining to “teaching” occur in the text (remember that exegesis – interpreting the text using sound historical and grammatical controls) is like listening into one side of a telephone conversation. If terms or themes occur repeatedly, they give the read clues as to the point or subject matter of the letter). Paul uses words that refer to “teaching,” “teacher,” “teach,” “teach otherwise,” “able to teach” 17 times in this little letter, (1:3, 7, 10; 2:7, 12; 3:2; 4:1, 6, 11, 13, 16; 5:17; 6:1, 2, 3 [2x]). This theme is especially prevalent in 1 Timothy 1:3-7; 4:1-4, 7; 6:3-5, 20-21. For example: 1 Timothy 1:3-7 – “As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer 4 nor to devote themselves to myths and endless genealogies. These promote controversies rather than God's work--which is by faith. 5 The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. 6 Some have wandered away from these and turned to meaningless talk. 7 They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.” Another key theme in 1 Timothy is that the home was apparently also under attack.
    [Show full text]
  • 1 and 2 TIMOTHY - a TEACHER’S GUIDE the CENTRAL QUESTION: What Does This Book/Story Say to Us About God? This Question May Be Broken Down Further As Follows: A
    1 AND 2 TIMOTHY - A TEACHER’S GUIDE THE CENTRAL QUESTION: What does this book/story say to us about God? This question may be broken down further as follows: a. Why did God do it/allow it? b. Why did He record it for our study? “To be permitted to have a view of God is the highest privilege accorded to man. This privilege should be prized above all earthly distinction or honor.” ST, June 16, 1898 1. Do you learn anything new about God from these books? What was the historical background of these two letters? How would you feel as a young pastor getting such a letter from a conference official? Where was Paul when he wrote these letters? What do you think he was doing? (1 Timothy 3:14-15; 2 Timothy 1:8,16-17; 2:9; 4:6,18, RSV) What was Timothy doing? (1 Timothy 1:3, RSV) Chronology of Paul and Timothy Working Together (Modified from 6SDABC p. 101,102) A.D. 46 - On Paul’s first missionary journey, he met Timothy, Eunice (Timothy’s mother), and Lois (Timothy’s grandmother) at Lystra. After watching his miracles, the people of Lystra thought Paul was a “god.” Then, when he denied being a god, they stoned him and left him for dead. Timothy was there. (Acts 14:8-20; 2 Timothy 1:5) 49 - On Paul’s second missionary journey, he circumcised and ordained Timothy. Then, Timothy joined Paul for the rest of that journey. (Acts 16:1-3) 49-51 - Timothy remained briefly at Berea while Paul was forced to flee to Athens.
    [Show full text]
  • 1–2 TIMOTHY TITUS Editorial Consultants Athalya Brenner-Idan Elisabeth Schüssler Fiorenza
    1–2 TIMOTHY TITUS Editorial Consultants Athalya Brenner-Idan Elisabeth Schüssler Fiorenza Editorial Board Mary Ann Beavis Carol J. Dempsey Amy-Jill Levine Linda M. Maloney Ahida Pilarski Sarah Tanzer Lauress Wilkins Lawrence Seung Ai Yang WISDOM COMMENTARY Volume 53 1–2 Timothy Titus Annette Bourland Huizenga Sarah Tanzer Volume Editor Barbara E. Reid, OP General Editor A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by Ann Blattner. Chapter Letter ‘W’, Acts of the Apostles, Chapter 4, Donald Jackson, Copyright 2002, The Saint John’s Bible, Saint John’s University, Collegeville, Minnesota USA. Used by permission. All rights reserved. Scripture texts in this work are taken from the New Revised Standard Version Bible, © 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. © 2016 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, mi- crofiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Names: Huizenga, Annette Bourland, author. Title: 1–2 Timothy, Titus / Annette Bourland Huizenga ; Sarah Tanzer, volume editor ; Barbara E. Reid, OP, general editor. Other titles: Titus Description: Collegeville, Minnesota : LITURGICAL PRESS, 2016.
    [Show full text]
  • John Stott Says of This Appeal to Creation Order
    TMSJ 10/1 (Spring 1999) 101-111 LIVING OUT GODS ORDER IN THE CHURCH R. Kent Hughes, D.Min. Senior Pastor College Church Wheaton, Illinois Since Krister Stendahls monograph, The Bible and the Role of Women, published in 1966, and the evangelical articulation of his thoughts in Paul Jewetts Man as Male and Female, the traditional interpretation of 1 Timothy 2:11-15 has been under increasing attack. The newness of these assaults leaves the burden of proof upon the revisionists. This article demonstrates that the perspicacity of Scripture is still intact, that Scripture means what it says, and that adherence to the creation order graces the church. * * * * * First Timothy 2:11-15 is a controversial text, upon which an immense amount of scholarship has been focused in recent years. Virtually no one in the liberal theological camp holds to the traditional, historic interpretation of this text. On the other hand, many in the evangelical tradition subscribe to the historic interpretation, though they may have trouble articulating it at times. But there are also increasing numbers of evangelicals who reject the historic interpretation for what is called the “progressive” interpretation even arguing for the ordination of women. Here, I must say at the outset that I adhere to the traditional, historic interpretation of this text, which in todays secular culture is viewed as, frankly, shocking. Because the traditional interpretation understands that there is a divinely given order for the home and here in 1 Timothy for the church, it is dismissed by some with the most withering of epitaphs as sexist.
    [Show full text]
  • An Ideological Study of 1 Timothy 2
    WHAT WAS PAUL THINKING? AN IDEOLOGICAL STUDY OF 1 TIMOTHY 2 RUSSELL L. HUIZING The primary battleground of the Church’s clash over a woman’s role in church leadership has been 1 Timothy 2. Using the ideological component of socio-rhetorical criticism, this work seeks to draw out of the text philosophies and beliefs of the Early Church as recorded by Paul. It is the goal of this work to deepen and strengthen the understanding of female leadership identification and development in the Early Church, as well as allow the text to critique and point possible avenues of future research for modern theory. The interpretation of 1 Timothy 2 and its impact on women in leadership roles has had a long and colorful history across many cultures.1 The discipline of socio- rhetorical criticism can help to focus the message of this passage. Robbins described this hermeneutical process as four textures: (1) inner texture that describes the material’s subtext, (2) inter-texture that describes the material’s interaction with other texts, (3) social and cultural texture that describes the contemporary context of the passage, and (4) ideological texture that describes the underlying lessons of a text.2 It is 1 Sarah Frances Anders, “Role of Women in American Religion,” Southwestern Journal of Theology 18 (1976): 51-61; Sarah Frances Anders, “Women in Ministry: The Distaff of the Church,” Review & Expositor 80, no. 3 (1983): 427-436; Bolaj Olukemi Bateye, “Forging Identities: Women as Participants and Leaders in the Church Among the Yoruba,” Studies in World Christianity 13, no.
    [Show full text]
  • VI an EXEGESIS of 1 TIMOTHY 2:11-15 and ITS IMPLICATIONS Sakae Kubo
    VI AN EXEGESIS OF 1 TIMOTHY 2:11-15 AND ITS IMPLICATIONS Sakae Kubo The basic content of 1 Tim 2 deals with prayer and worship. In vss. 1-2 Paul urges prayers for kings and all those in authority; in vs. 8 he exhorts men to pray without anger or disputing; in vss. 9-10 he counsels women to dress modestly with decency and propriety; in vss. 11-15 he forbids women to teach or exercise authority over men and learn in silence and submission. The major problem in the exegesis of the passage (11-15) is found in vs. 15–söthēsetai dia tēs teknogonias. The rest of the passage is straightforward enough. The passage reads in this way in the RSV: “Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over men; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty.” Exegesis Verse 11. “Let a woman learn in silence with all submissiveness.” Ordinarily one would expect no such instruction given the customs and practices of the times. The Jews probably had a different section for the women in the synagogues, either in one part of the synagogue divided by a low wall1 or in the gallery section.2 But apparently there was something in the Christian gospel that brought a sense of liberation to women.
    [Show full text]
  • Midwestern Journal of Theology 2.1 (Fall 2003), 3-37
    Midwestern Journal of Theology 2.1 (Fall 2003), 3-37 The Pastoral Epistles in (very) Recent Study I. Howard Marshall Emeritus Professor of New Testament Exegesis King’s College, University of Aberdeen Aberdeen, Scotland AB24 3UB It is impossible for me to write the present article1 without my taking account of the fact that I published a lengthy commentary on the Pastoral Epistles in 1999 and warning readers that this may influence the objectivity of any judgments expressed here; Christian authors are exposed to the common human temptations to deny that any other books on the subject can be as good as their own or that their expressed opinions need any revision in the light of other scholarly work! Surveys of scholarship up to earlier dates exist.2 This one deals with work published since 1999 (and occasionally with works published previously that I did not take into account in my commentary). Commentaries For a long time there had been little attention paid to the letters by commentators and then all of a sudden there has been a flurry of major publications in commentary form. By 1999 J. D. Quinn’s work on Titus had already been published posthumously, and it was known that his materials on 1 and 2 Timothy were being edited for publication by W. C. Wacker. The Word Commentary by W. D. Mounce had already been announced and appeared soon afterwards. Then came the Anchor Bible 1 Works referred to are listed in the bibliography at the end of the article. In writing it I have adapted material contained in reviews published in various journals.
    [Show full text]
  • In 1 Timothy 2:12 Jamin Hübner
    Translating auvqente,w (authenteō) in 1 Timothy 2:12 Jamin Hübner In the women-in-ministry debate, the verb authenteō in 1 Tim 831. au vq ente ,w authĕntĕō, ŏw-then-teh´-o; from a 2:12 has played a crucial role.1 As a result, a plethora of scholarly comp. of 846 and an obsol. e [nthj hĕntēs (a worker); efforts have aimed at uncovering what exactly the term meant to act of oneself, i.e. (fig.) dominate:—usurp authority during Paul’s time and what it meant specifically in 1 Tim 2:12.2 over.11 Despite such painstaking work, there remains considerable disagreement about what the term means. Both egalitarian and au vq ente ,w I domineer over (a colloquial word, from complementarian evangelicals claim the research is in their auvqe,nthj, “master,” “autocrat,” = au vtoj + root sen, favor. To complicate matters, Bible translations continue to “accomplish,” in a `nu ,w).12 vary over the term and the verse’s phrasing (sometimes newer Surveying these standard reference works, there appears versions of the same translation).3 All of this prompts scholars to be a number of possible nuances, such as an aspect of self- to step back and ask, what does the research actually show? oriented, personal action (“act of oneself,” “assume a stance of And more importantly, how should Christians translate and independent authority”), power (“dominate,” “have full power/ understand the meaning of this term and verse as they regularly authority over”),13 or negativity (“domineer,” “lord over”). read their Bibles?4 Potential common denominators include some notion of What the reference works say authority or active wielding of power.
    [Show full text]
  • One Image One Purpose One Baptism
    One Image One Purpose One Baptism Inside: Men, women, and creation Interpreting 1 Timothy 2:11–15 Debating over kephale . and more A special edition journal of Christians for Biblical Equality cbeinternational.org | 2014 Philipp Melanchthon baptizing a child. Woodcut engraving by Lucas Cranach the Younger Editor: Tim Krueger President / Publisher: Mimi Haddad Contents Board of Reference: Miriam Adeney, Carl E. Armerding, Myron S. Augsburger, Raymond J. Bakke, Anthony Campolo, Lois McKinney Douglas, Gordon D. Fee, Richard Foster, John R. Franke, W. Ward Gasque, J. One Image, One Purpose, One Baptism Lee Grady, Vernon Grounds†, David Joel J.W. Wartick Hamilton, Roberta Hestenes, Gretchen 3 Gaebelein Hull, Donald Joy, Robbie Joy, Craig S. Keener, John R. Kohlenberger III, David Mains, Kari Torjesen Malcolm†, Thinking through the Paradigms: Brenda Salter McNeil, Alvera Mickelsen, Roger Nicole†, Virgil Olson†, LaDonna Woman and Man in God’s Creation † 4 Elizabeth A. Goodine Osborn, T. L. Osborn , John E. Phelan, Kay F. Rader, Paul A. Rader, Ronald J. Sider, Aída Besançon Spencer, William David Spencer, Ruth A. Tucker, Mary Stewart Van Leeuwen, Correcting Caricatures Timothy Weber, Jeanette S. G. Yep The Biblical Teaching on Women One Image, One Purpose, One Baptism 8 Walter C. Kaiser, Jr. is a special edition journal published by Christians for Biblical Equality and distributed at its own expense. Exegetical Fallacies in Interpreting 122 West Franklin Avenue, Suite 218, 1 Timothy 2:11-15 Minneapolis, MN 55404-2451, phone: 612- 15 Linda Belleville 872-6898; fax: 612-872-6891; or email: cbe@ cbeinternational.org. CBE is on the web at www.cbeinternational.org.
    [Show full text]
  • 19. Pastoral Letters: 1 Timothy, 2 Timothy, Titus
    Copyrighted Material Augsburg Fortress Publishers 19. Pastoral Letters: 1 Timothy, 2 Timothy, Titus paul’s letters to Timothy and Titus have been designated the “Pastoral Letters” since the eighteenth century. They were accepted and cited as genuinely Pauline by early Christian writers, but for two hundred years scholars have debated their authen- ticity. Lately the debate has ebbed, with the great majority of scholars thinking the issue has been decided: all three are considered inauthentic, at best a later and deriva- tive testimony to genuine Pauline theology. Some scholars persist in thinking that conclusion to be somewhat hasty. Even those who are not absolutely convinced that the letters come directly from Paul find unconvincing many of the reasons given for assigning their composition to a later Pauline forger. Since these are letters and not narratives, a decision concerning their authenticity affects our picture of Paul’s ministry, our understanding of the development of Paulin- ism, and, most importantly, our reading of the letters themselves. Even though this debate already dominates scholarship on these writings and threatens to obscure their distinctive and individual witness to early Christian experience and interpretation, a consideration of the issues can nevertheless lead to an appreciation of the special char- acter of these canonical writings. There are strong tendencies in the debate, and it is helpful to note them at the out- set. The first tendency derives from the primary and positive place most scholars accord Paul among NT writers. He is, after all,“the apostle.”Scholars often want to find in him that which confirms their perceptions of “genuine” Christianity, and consider inauthentic those elements that contradict these perceptions.
    [Show full text]
  • EXEGESIS and THEOLOGICAL IMPLICATIONS of 1 Timothy 2:8-15
    EXEGESIS AND THEOLOGICAL IMPLICATIONS OF 1 Timothy 2:8-15 Mario Veloso This study attempts to analyze the entire content of 1 Timothy 2:8-15, giv- ing special emphasis to verses 11 to 15, which speak about woman's role in public worship. THE CONTEXT The specific context begins in chapter 2, verse 1. Paul ordains that, in public meetings of the church, Christians pray for all mankind, including kings and those who are vested with authority. He gives two reasons; the first is practical and the second, theological. Practical reason: the result of these prayers will be a tranquil life, with godliness and respect for the church. Godliness (eusebeia) desig- nates the deepest sense of religious attitude (compare with 1 Timothy 3:16, 4:7, 8; 6:3, 5, 6, 11; 2 Timothy 3:5; Titus 1:1). Respect (semn5tes) ex- presses a moral seriousness that affects internal intention and external conduct. Theological reason: To pray for all mankind is acceptable to God our Sav- iour (verses 3-6). He desires the salvation of all human beings and wants all to come to a knowledge of the truth. This knowledge, epignosis, in- cludes a rational understanding of the complete revelation of God in Christ and accepting Him by faith. Paul resumes his arguments about public prayer in the church and the neces- sity for Christians to pray for kings and rulers, ordaining that "men pray everywhere, lifting up holy hands, without wrath and doubting" (1 Timothy 2:8). After speaking about that which men should do in public worship, he refers to how women should conduct themselves in it.
    [Show full text]